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Pinpointers from Sathya Sai Baba
"Vidya Vahini"
for teachers
Light and Love
Many parts of Swami's Teaching has dedicated to the role and
personality of teachers, educators. Who has a moral right to teach
others, youths, adults? How is possible to obtain necessary
qualities for teaching and how to put them into practice?
Such were the questions to what I was obliged to answer to the
teachers and specialists.
As a guidelines for larger discussion on this topic I used the
book of Sri Sathya Sai Baba "Vidya Vahini" where 18 pinpointers*
have selected as a compilation for teachers from Chapters 3 - 8
and 13 - 15. (In the book are no points. I compiled them by the
book that would be easier for teachers to understand their own
personality, inner mirror and duties).
These 18 points by my view are essential for further proper
discussion among teachers by their own words and methods,
according to the specialty, level and spirituality groups of
teachers.
Swami's "Vidya Vahini" is a background for every teacher.
Teacher's profession is more responsible before humanity. It would
be the holy task of every teacher to obtain the basic knowledge of
spirituality and spiritual culture from Swami's Teaching not only
through the meaning of written words but also through the Divine
energy what is illuminated from His Works.
Motto:
Once, a Guru asked his disciple "Dear fellow! How is the world?"
The disciple answered, "Guruji! For each one, his own world."
Though all are in one world, each one lives in his own world,
shaped by his own actions and reactions.
Every living being looks at the world around. However, each one
looks uniquely in one's own special way. Ten persons acknowledge
the same object with ten different feelings.
Such is the reflection of unity in diverse forms by human’s
consciousness.
1. Vidya or valid education helps one to achieve success in this
process of mastery. Education promotes humility. Through humility,
one acquires the right to engage in professions. That authority
confers prosperity. A prosperous person has the capacity for
charity and right living.
2. Education must determine and delve into the nature and
characteristics of spiritual search for the Absolute or the
Overself or Paramatma. Vidya is its own visible proof. This has
been named Philosophy what means love of knowledge.
3. Knowledge is a treasure of incalculable richness. Education is
the relentless pursuit of knowledge, urged by love for its value
and undeterred by difficulties. Vidya tries to probe behind the
forms assumed by things and the appearances they put on and
discover the reality that alone can explain them. The Truth has to
be known and lived by; the Truth has to be visualized; this is the
function of Vidya.
4. Vidya is beyond the field of the senses. Human being is a
triune composite of body, mind and spirit (Atma). Consequently, he
has three natures in his make up:
A low, animal nature,
A human nature, replete with worldly knowledge and skill,
The genuine nature of humans, the divine Atmic nature.
Being aware of this third nature and establishing oneself in that
- this is Vidya.
5. 'Bad' and 'good' in view of Vidya receives a deep meaning. The
'bad' is in fact 'good' in reverse. It serves to teach what has to
be avoided. Neither 'bad' nor 'good' can be pronounced as
'absolutely unrelieved' states. Vidya reveals and makes clear that
'good' and 'bad' are only the reactions caused by the failings and
feelings of the mind.
'Unrighteousness' prods human being to cultivate 'righteousness';
troubles induce to manifest compassion and charity. Compassion has
as its inevitable seed, suffering. If there were no wrong and no
suffering, one would have become either stock or stone.
6. The thoughts play a vital role in shaping one's life. Vidya
stabilises good thoughts in the mind of human being, and thus
rises to the status of Atma Vidya.
7. No one loves or desires any article or thing, appreciating it
as itself. One loves it at all times for only selfish reasons, for
one's own sake. Individual without a specific purpose indulges in
no move. However, the learning derived from Vidya will reveal that
the individual is not entirely responsible for even the motive,
which prompts him. The Karma or Activity is not fully one's own!
This is to say, the thoughts, feelings, passions and acts of past
lives have caused the condition in which we are at present. So
too, our future condition is being built based on our present
deeds and desires, thoughts and feelings. This does not mean that
one should not seek and secure assistance from others for
promoting one's good fortune and avoiding misfortune. Such
assistance is very essential for all, except perhaps for a small
minority. When one gets this help, one's Consciousness is purified
and sublimated, and one's spiritual progress is accelerated.
8. This vivifying inspiration cannot be got through the perusal of
books. It can be gained only when one mind-element contacts
another mind-element. Even when one's entire life is spent in
poring over books and thereby one becomes intellectually very
talented, he/she cannot advance to the slightest extent in the
cultivation of the spirit. Scholarship and culture are not related
as cause and effect. However learned one is in worldly knowledge,
unless one's mind is cultured, the learning is mere junk. The
system of education, which teaches culture and helps the culture
to permeate and purify the learning that is gathered, is the best
and most fruitful.
This point is the most essential for teachers. It reveals the
important role of teacher's personality; in more general the
aspect of unity among human beings. The inspiration needs the
other mind-element, performance, not only audio, video or
internet.
9. A human being has to master two fields of knowledge in order to
reach this goal. The first is knowledge of the world, knowledge
concerning the manifested Universe. The second is knowledge of the
other world. The first confers the means for living; the second
confers the goal of life.
What is for individual the most beneficial way to live in this
world? The answer is living a regulated and disciplined life. Real
education must train individual to observe these limits and
restrictions. Ones take great pains and suffer privations in order
to master knowledge of the world. Ones follow with strict care
some one regimen in order to develop the physique. Whatever the
objective, it is ever the need to obey an appropriate code of
discipline.
Vidya instructs incidentally about the ideal configuration of
society, the most desirable affiliations between human beings, the
most beneficial relations between peoples, races, nations and
communities and the best mode and manner for day-to-day life.
Vidya implants these in the heart as deep as is necessary for
human progress.
10. Of all the professions, the teacher's profession has to adhere
to the ideal of Truth. When teachers stray from Truth, society
meets with disaster. Thousands of tender children, unacquainted
with the ways of the world, pass through their hands. The impact
of their teachings and their personality will be great and
lasting. For children automatically adopt the habits and manners
of elders.
11. Work done with no concern or desire for the profit there from,
purely out of love or from a sense of duty, is yoga as outer
expression of inner goodness. This ideal of seva and the urge to
practice it, form the very heart of education. Pure Love, its
chief manifestation - that is education.
Human's nature is revealed by their acts, gestures, looks, speech,
feeding habits, dress, and gait. It is essential to develop the
humility to believe that one has much good to learn from others.
One's enthusiasm, strong ambition, resolution, capacity to work,
store of knowledge, wisdom - these have to be related to all
others.
12. The characteristic of Nature is 'to manifest as manifold'; the
characteristic of the Divine is 'to absorb into unity.' Therefore,
whoever dislikes or hates another or demeans and denigrates
another is indeed a fool; for he is thereby disliking, hating,
demeaning or denigrating only himself! Vidya instructs to
establish him/herself in this Truth and demonstrates the
underlying Divinity.
13. The basic Truth of Creation is Unity in Multiplicity. One of
the basic rules of living is not to be ashamed of one's ancestors.
Let faith in the supreme achievements of your ancestors flow in
and energies the blood in your veins. The fruit of genuine Vidya
is the recognition that every community of people and every
religion has, along with a basic unity, something special of its
own to offer. ("Only One exists; the wise describe it in many
ways.")
14. One person may believe that God has the qualities and form of
humans. Another may believe in a God devoid of human form and
signs but manifesting in embodiments. Another may believe in God
as altogether formless. Every one of these can find declarations
in the Vedas supporting their stands. For all have faith in God,
that is to say, in a mysterious Power which is the source, support
and sustenance of all, a Power that subsumes all. This is the
truth proclaimed and elaborated in the Vedas.
Whatever be the teaching about the name or form of God it is not
very important. There is no need to quarrel over those
distinctions and differences.
15. Individual is not entirely the body; he/her has, in the gross
body, a subtle body, the mind and another body too, more subtle
than the mind the Individualized Atma or Self. This last has
neither beginning nor end, nor does it have any trace of death or
decay. This faith is based on the declaration of the Vedas
themselves.
16. One may master a billion fields of study; but if he/she has
not cultivated the attitude of detachment, the mastery is of no
consequence. Sharing with others, serving others, this is the main
Sutra of Vidya, its genuine expression. Education is rendered
noble when the spirit of service is inculcated. The service
rendered must be free of the slightest trace of narrow
selfishness.
17. The thought of service should not be marred by the desire for
something in return. Those who have acquired Vidya offer it to
others prompted by the motive of service and without consideration
of selfish interests. Only thus can they justify their real human
status.
18. The authentic scholar should not entertain egoism in his
thoughts at any time. One must grant generously to others the
knowledge, skill and insight that one has acquired. If this is not
done, human progress itself is endangered. To promote the best
interests of humanity, one has to cultivate the holy urge of
service to others and the attitude of sharing.
Namaste - Reet
Source:
http://groups.yahoo.com/group/saibabanews/message/3224
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